§32 [226-27]

Dasein the possibility of making itself concretely possible as this Dasein in each case within and in the midst of beings as a whole. The temporal entrancement that becomes manifest in this 'it is boring for one' can be ruptured only through time. Only if the temporal entrancement is ruptured do beings as a whole no longer refuse themselves, i.e., only then do they give up their own possibilities, make themselves graspable for each specific Dasein and give this Dasein itself the possibility of existing in the midst of beings in one particular respect, in one particular possibility in each case. The temporal entrancement can be ruptured only through time itself, through that which is of the proper essence of time and which, following Kierkegaard, we call the moment of vision. The moment of vision ruptures the entrancement of time, and is able to rupture it, insofar as it is a specific possibility of time itself. It is not some now-point that we simply ascertain, but is the look of Dasein in the three perspectival directions we are already acquainted with, namely present, future, and past. The moment of vision is a look of a unique kind, which we call the look of resolute disclosedness for action in the specific situation in which Dasein finds itself disposed in each case.

I have attempted to determine the essence of the moment of vision and its rootedness in the essence of temporality, in the essence of Dasein itself, in Being and Time, §65. Certainly you cannot understand these paragraphs in isolation, without appropriating the whole work in its inner construction. I refer to it, however, as an external aid for dealing with this problem, which is not solved there but merely grasped in its nucleus as it were.

It is boring for one. Entranced in the expanse of the temporal horizon and yet thereby impelled into the extremity of the moment of vision as that which properly makes possible, that which can announce itself as such only if it imposes itself compellingly as something possible-this is what occurs in such boredom. It happens in accordance with its essence neither in such a way that we are merely blindly abandoned to this entrancement, nor such that we can grasp the moment of vision, but in such a way that we are told of both—simultaneously in telling refusal and telling announcement. Both—which are not two, but one—this is the one unitary phenomenon in which we, or rather the Dasein in us, oscillates out into the expanse of the temporal horizon of its temporality and thus is able only to oscillate into the moment of vision pertaining to essential action. This oscillating in between such expanse and such extremity is our being attuned, this boredom as attunement. The expanse of the entrancing temporal horizon is neither recognized as such, nor specifically grasped at all, yet nonetheless it manifests itself in this entrancement that remains indecipherable. The extremity of the moment of vision is neither chosen as such, nor reflected upon and known. It manifests itself to us as that which properly makes possible, that which is thereby intimated as such only in being entranced in the direction of the temporal horizon and from there,